SIRS,

V.-Female Bazar Schools.

To the Editor of the Calcutta Christian Observer.

In your number for March of the present year an interesting article appeared, suggesting the plan of visiting females of the higher castes in India with a view to their instruction; and again in June you published a letter proposing another, and perhaps more self-denied means of usefulness, among the degraded females of this country. It is delightful to see, that there are some, who, notwithstanding all the difficulties, and, humanly speaking, unsurmountable barriers in the way, have, in the exercise of faith in the divine blessing, grace and strength to go forward in the path of duty..

May I be allowed through the medium of your pages to make a few remarks in reference to another department of female effort, by no means claiming for it precedence, or supposing it ought to have a first place where other and more effectual means can be employed; but merely as an humble attempt which the Spirit of God may own, and which we ought not to despise in this "day of small things" in India. I mean bazar schools for girls. I am aware there is every thing in the present state of Hindu society to discourage the attempt, and that the practical results of such schemes have hitherto been very unsuccessful; but are these reasons sufficient to justify us in abandoning them as utterly hopeless? Shall we, because there are many and great difficulties in the way, allow that class of the heathen to perish, without even an attempt to make known to them the Saviour? Were orphan girls so numerous and easily obtained, as that all disposed to assist in the work might be fully employed, I think there would then be no room to question the path of duty; but it is well known how far this is from being the case. In many districts the most vigilant exertions cannot procure them, and a lady must have a bazar school, or none at all. When one is thus placed, what is to be done? Is it duty to sit down quietly, and mourn over the ignorance of the people, and their unwillingness to receive instruction; and long for the time when the Lord may visit them in mercy, yet make no effort in their behalf? It is difficult to suppose a Christian female acting in this manner, if deeply alive either to her own responsibility, or the awful condition of the heathen, and possessing at the same time health, leisure and means. Yet it is to be feared that the neglect, or rather I would say contempt, which has been manifested for girls' schools has

weakened the hands, and caused the hearts of many to sink, who were warmly attached to the work.

Collecting a number of girls under a heathen teacher, and bestowing upon the school only an occasional visit, can I think be of little use; and perhaps so far as mere reading and sewing go, the objections urged against them may be tangible enough; but were this the only or ultimate object of Missionary schools in general, it may be supposed few now engaged in the work would ever have entered upon it. To make known to the heathen the knowledge of the Saviour is the great object of Missionary effort; and the evidence of those who have had any thing to do in teaching heathen girls goes to prove, that they are as able to understand the doctrines of the Bible, when explained to them in simple language, as children at home. Now if one can collect a few girls from the heathen, and instruct them carefully in the truths of Scripture from day to day, causing them at the same time to commit to memory such passages as "God so loved the world that he gave his only begotten Son, that whosoever believeth on him might not perish, but have everlasting life." May this not be done in the faith that he who has said, "Cast thy bread on the waters and thou shalt find it after many days," will not allow the seed thus sown, if watered by fervent and believing prayer, to be altogether lost? One great advantage is that in every place, one can have access to this class, and a school can be supported at very little expense. Visiting females of respectable Hindu families must be very laborious, and in one way or other connected with much expense; yet, every one interested in native female education will rejoice in the proposal being carried into effect, because they are accessible by no other means; and certainly if this motive influence us in the one case, it ought to do so in the other. I am far from meaning to say that the children attend school for the sake of the instruction they receive. It is well known they do not. They must in some way or other be bribed to come, and this is no doubt one of the greatest evils with which we have to contend. But is it not the same motive in some form or other which induces so many boys to attend Missionary schools? They desire secular knowledge that they may advance their worldly interests. No doubt in their case, it is much more refined, and another important fact is, that the knowledge which they really desire may stimulate them to more regular attendance, and (humanly speaking) prepare their minds in some degree for the reception of the Gospel, whereas, universal custom having made it a law that the women of India shall live and die in ignorance, they can be actuated by no

such motive. In either case however is the object of teacher and taught the same.

But another strong and seemingly reasonable objection to bazar schools for girls is, that no sooner do they leave, than the effect of all they have learnt is effaced by heathen example and heathen influence. In many, many cases this is no doubt the fact, and certainly had we no other encouragement than human probability, we might give up the work in despair. Yet this is in some respects a common difficulty as boys are exposed to the same example and the same influence during the progress of their studies, and on leaving school, to the same danger of forgetting altogether the religious instruction they have received. It is readily admitted the course of education now pursued in some of our admirable Missionary schools, is much fitted to remove prejudice and improve the intellectual powers, and of course it is not for a moment meant to make a comparison, except in the principle of opposition to the gospel in those who attend, which however we think to be the same. No doubt every young man who finishes his studies at a Christian school, and has not been at all affected by the truths he has there been taught is considered by his friends to have escaped no ordinary danger. Let us remember that the same power which is necessary to convert the most enlightened and learned of this world, is equally able by the simple statements of the divine word to reach the heart and conscience of the most degraded female in India, who, though now alas! little removed in intellect from," the beasts that perish," must exist through an endless eternity.

The writer of these remarks has been led to make them from having had some experience in teaching a bazar school. From being placed in the circumstances before referred to, she was obliged to betake herself to it, but with little hope, from the strong feeling of prejudice so common in regard to such schools. The result of even a short time's trial encourages her to go on, and should any one who has felt similarly, be stimulated to make the attempt, her object will be abundantly answered. United, untiring, effort might effect much through the divine blessing.

With great respect,

A MISSIONARY'S WIFE.

September 19th, 1840.

VI.-Reply to the letter of the Rev. A. Sutton in last No.* To the Editors of the Calcutta Christian Observer.

DEAR SIRS,

Mr. Sutton and I both came to India for a very different purpose than that of disputing with one another; but as the matter at issue between him and myself is one of real practical moment, I trust it may be for edification to make some remarks upon his communication inserted in the October No. of the Observer.

Permit me first of all to state, that the tone and temper of Mr. Sutton's letter are not thrown away upon me. It is a manly, straightforward, Christian-like production. Its writer makes no concealment of his name and address, nor pretends to doubt of the fact that is well known to him, who is the T. S. that is the writer of the report to which the letter refers. I like this way of proceeding. But for all that I must not forget that this discussion, if it is to be of any use at all, must be viewed by your readers without any reference to the parties conducting it; I shall therefore endeavour to handle the letter as if it were an anonymous one, or as if it bore a much less respected name than is that of Mr. Sutton.

I shall then take notice of the "exceptions" to my article in their order, and it will contribute somewhat to the economy of your space, if your readers will have the kindness to peruse what follows with the letter of Mr. Sutton in their hands.

1. To the charge of being a " young brother," I must plead guilty. To that of having "scarcely smelt the air of India," I fear I must do more; I must plead guilty with the aggravation that in all probability I never shall smell it or aught else; for like a greater man, I am doomed to wail over

Knowledge by one access quite shut out!!

But seriously, I can see nothing at all out of the way in a young brother, who happens to possess the gift of speedy penmanship, being requested to take notes of a discussion, and with these notes before him furnishing an article for the Observer on the subject discussed. This I had done on two former occasions, and I believe that my papers gave general satisfaction both to the members of the Conference and to the readers of the Observer. Nor can I persuade myself that there is any great presumption in a young man stating pretty strongly those views which his fathers and elder brethren marvellously agree in holding.

2. It was not assumed by me that the state of things in Calcutta is a fair representation of the state of things throughout India. But rather it was considered that the work of education ought to be begun in such places as Calcutta, and gradually diffused, as the providence and grace of God may conspire to advance it. If I had argued in favour of setting up an English School immediately in every village in

This matter must be distinctly understood as one carried on on the personal responsibility of our respective correspondents: we must not be understood as pledging ourselves to the one view or the other-we object not to its discussion so long as it is carried on with candour and Christian feeling, but we must not be held responsible for the sentiments of either one or other of our correspondents.-ED.

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India, then I should be liable to the exception taken; but I did not argue so, and I am not so liable.

3. The question as to the barbarity or refinement of the languages of India is a much more difficult one than those who have not given their attention to the subject can probably be made to understand. Mr. Sutton no doubt knows this very well. That there is a refined language, or it may be, refined languages in India no one disputes, but that language or these languages are not the languages of India. They are not the languages of the people, nor the languages used for ordinary purposes by any portion of the community. There is no paucity of words, but then are these words intelligible to the mass of the people? I know that there is amongst the most experienced Missionaries very considerable diversity of opinion as to what really are the languages of the country. When then I am told that there is a sufficiency of words in the Bengali language to express all human ideas, I believe the statement thus far; that there is a source, namely the Sanscrit, from which an ample sufficiency of words may be introduced into the Bengali; but then it ought to be borne in mind that that these words are just as much foreign and unknown to the people of India, as are English, German or French words. But when I spoke of a barbarous language I spoke with reference to the learning of the language by the Missionary, and not in reference to his using it in his addresses to the people. Now this is a fact which will be admitted by all who know the facts of the case, that there is scarcely a person in India, who has received an education inferior to that of a pandit, (which includes a ten years' course of study of Sanscrit Grammar), that can spell accurately and properly the words of the Bengali language! If this does not prove that the language is an impracticable one, I know not what would be sufficient to prove so in regard to any language. Bengali, as taught by pandits, is comparatively speaking not a barbarous language; but the Missionaries of most experience in Calcutta, declare that a Missionary who should preach to the people in that language would speak in a tongue to them unknown.

4. Mr. Sutton's argument cuts both ways. According to him, "if a man does not set to in good earnest to acquire the native language when he first arrives in the country, he very seldom has the time or energy to do it afterwards." From this I think several inferences may be drawn besides that which Mr. Sutton draws; as first, that the acquiring of the native languages is a very hard task; and this comes not very far short of my original statement as to the " drudgery" of acquiring them secondly, that the first period of a Missionary's career in India is generally the most energetic. The question then is whether this most energetic period is to be expended in what is not Missionary work, although it may be, in some cases, a most important and indispensable preparation for Missionary work, or whether it is to be devoted to that work which every Missionary who comes from Europe is qualified to enter upon at once; or thirdly, if it be time rather than energy that is wanting to the English teacher for acquiring the native languages, does it not appear that there is yet sufficient work in this department for a greater number of labourers than have